<\/p>\n
Sosial T\u0259dqiqatlar M\u0259rk\u0259zi (STM)<\/strong> t\u0259r\u0259find\u0259n t\u0259sis v\u0259 n\u0259\u015fr edil\u0259n, beyn\u0259lxalq redaksiya hey\u0259tin\u0259 malik, ictimai v\u0259 humanitar elml\u0259rin geni\u015f spektrini \u0259hat\u0259 ed\u0259n, r\u00fcbl\u00fck d\u00f6vri n\u0259\u015fri olan \u00a0\u00a0\u201cSosial t\u0259dqiqatlar\u201d jurnal\u0131n\u0131n ilk say\u0131 \u00e7apdan \u00e7\u0131xm\u0131\u015fd\u0131r.<\/p>\n \u201cSosial t\u0259dqiqatlar\u201d jurnal\u0131 06 avqust 2019-cu il tarixind\u0259 Az\u0259rbaycan Respublikas\u0131n\u0131n \u018fdliyy\u0259 Nazirliyind\u0259 4248 n\u00f6mr\u0259si il\u0259 m\u0259tbu n\u0259\u015frl\u0259rin reyestrin\u0259 daxil edilmi\u015fdir. 2021-ci ilin mart ay\u0131nda m\u0259rk\u0259zi Fransan\u0131n Paris \u015f\u0259h\u0259rind\u0259 yerl\u0259\u015f\u0259n Beyn\u0259lxalq Serial N\u0259\u015frl\u0259rin Qeydiyyat\u0131\u00a0 M\u0259rk\u0259zi<\/strong> t\u0259r\u0259find\u0259n \u201cSosial t\u0259dqiqatlar\u201d jurnal\u0131na Beyn\u0259lxalq Standart Seriya N\u00f6mr\u0259si (ISSN 2788-8789<\/strong>) il\u0259 ba\u011fl\u0131 sertifikat verilmi\u015fdir.<\/p>\n Jurnalda \u0259sas\u0259n sosiologiya, psixologiya, iqtisadiyyat, h\u00fcquq v\u0259 f\u0259ls\u0259f\u0259 kimi ictimai v\u0259 humanitar elm sah\u0259l\u0259rinin \u00fcmumkonseptual m\u0259s\u0259l\u0259l\u0259rini elmi-metodoloji c\u0259h\u0259td\u0259n ifad\u0259 ed\u0259n, m\u00fc\u0259llifl\u0259rin yeni ideya v\u0259 yana\u015fmalar\u0131n\u0131 \u0259ks etdir\u0259n elmi-analitik m\u0259qal\u0259l\u0259rin, yeni n\u0259\u015frl\u0259r\u0259 dair diskussiya m\u0259zmunlu r\u0259y v\u0259 \u015f\u0259rhl\u0259rin d\u0259rcin\u0259 \u00fcst\u00fcnl\u00fck verilir.<\/p>\n M\u00fcst\u0259qil, resenziyal\u0131, beyn\u0259lxalq redaksiya hey\u0259tli elmi n\u0259\u015frdir. \u0130l \u0259rzind\u0259 4 say\u0131 \u00e7ap edilir. Jurnalda Az\u0259rbaycan, ingilis v\u0259 rus dill\u0259rind\u0259 m\u0259qal\u0259l\u0259r d\u0259rc edilir.<\/p>\n \u00a0\u00a0\u201cSosial t\u0259dqiqatlar\u201d akademik-elmi t\u0259yinatl\u0131, analitik-elmi t\u0259dqiqat\u00a0 jurnal\u0131 olub, \u0259hat\u0259 etdiyi m\u00f6vzular \u00e7ox\u015fax\u0259lidir. Jurnal\u0131n m\u0259qs\u0259dl\u0259rind\u0259n biri-Az\u0259rbaycandan v\u0259 ba\u015fqa \u00f6lk\u0259l\u0259rd\u0259n olan t\u0259dqiqat\u00e7\u0131lara \u00f6z elmi t\u0259hlill\u0259rinin n\u0259tic\u0259l\u0259rinin d\u0259rc edilm\u0259si \u00fc\u00e7\u00fcn beyn\u0259lxalq\u00a0 platforman\u0131n formala\u015fd\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n \u0130lk say\u0131 \u00e7ap olunan n\u0259\u015frin \u0259sas ba\u015fl\u0131q-rubrikalar\u0131 qismind\u0259 daimi olaraq, \u00a0STM-in Nizamnam\u0259sind\u0259 m\u00fc\u0259yy\u0259n edil\u0259n sosial t\u0259dqiqatlar\u0131n n\u0259z\u0259riyy\u0259 v\u0259 metodlar\u0131na, c\u0259miyy\u0259td\u0259 ged\u0259n aktual ictimai-siyasi prosesl\u0259rin dinamikas\u0131 v\u0259 meyill\u0259rin\u0259, sosial d\u00f6vl\u0259t quruculu\u011funda \u00a0d\u00f6vl\u0259tl-v\u0259t\u0259nda\u015f qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259tl\u0259ri m\u0259s\u0259l\u0259l\u0259rin\u0259, sosial t\u0259hlil,diaqnoz v\u0259 proqnoz m\u0259zmunlu probleml\u0259r \u00a0\u0259hat\u0259 edilir.<\/p>\n Nisb\u0259t\u0259n yeni say\u0131lan elmi istiqam\u0259tl\u0259r – sosial \u015f\u0259b\u0259k\u0259l\u0259rin v\u0259 m\u00fcasir informasiya texnologiyalar\u0131n\u0131n t\u0259hlili, elm v\u0259 texnologiyan\u0131n t\u0259dqiqi, (elm v\u0259 texnologiya ara\u015fd\u0131rmalar\u0131 (Science And Technology Studies (STS), m\u00fcqayis\u0259li (komparativ) sosiologiya kimi sah\u0259l\u0259r daxil olmaqla sosial-humanitar t\u0259dqiqatlar\u0131n \u0259n dinamik inki\u015faf ed\u0259n sah\u0259l\u0259ri d\u0259 \u00f6n\u0259m veril\u0259n prioritetl\u0259r s\u0131ras\u0131ndad\u0131r.<\/p>\n Jurnal h\u0259m d\u0259 sosial t\u0259dqiqatlar sah\u0259sind\u0259 yeni fikirl\u0259rin, yana\u015fmalar\u0131n, m\u0259lumatlar\u0131n m\u00fczakir\u0259si \u00fc\u00e7\u00fcn a\u00e7\u0131q bir platforma olmaq imkan\u0131d\u0131r. Redaksiya Hey\u0259ti \u201cM\u00fczakir\u0259-Polemika\u201d, \u201cSosial publisistika \u201c, \u201c\u00d6z\u0259l bax\u0131\u015f\u201d, \u201cSosial kommunikasiya\u201d v\u0259 s. ba\u015fl\u0131qlarla Az\u0259rbaycanda m\u00fcasir t\u0259dqiqat\u00e7\u0131 v\u0259 sosioloqlar\u0131n yeti\u015fdirilm\u0259sinin aktual, d\u00fcnya il\u0259 m\u00fcqayis\u0259li\u00a0 m\u0259s\u0259l\u0259l\u0259rini prioritet m\u0259s\u0259l\u0259\u00a0 hesab edir. \u201cSosial t\u0259dqiqatlar\u201d jurnal\u0131 bu sah\u0259 il\u0259 ba\u011fl\u0131 ist\u0259nil\u0259n innovativ fikir v\u0259 t\u0259klifl\u0259r \u00fc\u00e7\u00fcn a\u00e7\u0131qd\u0131r.<\/p>\n Jurnal\u0131n ilk say\u0131nda yerli v\u0259 xarici m\u00fc\u0259llifl\u0259rin 15 m\u0259qal\u0259si, 7 b\u00f6lm\u0259d\u0259<\/strong> oxucular\u0131n diqq\u0259tin\u0259 t\u0259qdim edilir.<\/p>\n \u201c<\/strong>B\u00f6y\u00fck q\u0259l\u0259b\u0259, B\u00f6y\u00fck Qay\u0131d\u0131\u015f, B\u00f6y\u00fck Quruculuq Tarixi\u201d b\u00f6lm\u0259sind\u0259 <\/strong>Sosial T\u0259dqiqatlar M\u0259rk\u0259zi \u0130dar\u0259 Hey\u0259tinin s\u0259dri, mill\u0259t v\u0259kili Zahid Orucun <\/strong>\u201cAz\u0259rbaycan\u0131n d\u00f6vl\u0259t\u00e7ilik tarixind\u0259 Qaraba\u011fda z\u0259f\u0259rl\u0259 ba\u015flayan yeni m\u0259rh\u0259l\u0259: strateji h\u0259d\u0259fl\u0259r, v\u0259zif\u0259l\u0259r\u201d adl\u0131 m\u0259qal\u0259sind\u0259 V\u0259t\u0259n m\u00fcharib\u0259sind\u0259ki q\u0259l\u0259b\u0259mizi \u015f\u0259rtl\u0259ndir\u0259n amill\u0259rin elmi-analitik t\u0259hlili verilir, postm\u00fcharib\u0259 d\u00f6vr\u00fcnd\u0259 qar\u015f\u0131da duran h\u0259d\u0259fl\u0259r\u0259 v\u0259 v\u0259zif\u0259l\u0259r\u0259 ayd\u0131nl\u0131q g\u0259tirilir. Qeyd olunur ki, Az\u0259rbaycan\u0131n qlobal miqyas alm\u0131\u015f, XXI \u0259srin \u0259n uzunm\u00fcdd\u0259tli, dondurulmu\u015f hesab edil\u0259n Qaraba\u011f m\u00fcnaqi\u015f\u0259sinin m\u00fcharib\u0259 yolu il\u0259 h\u0259ll edilm\u0259si V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 q\u0259l\u0259b\u0259nin t\u0259m\u0259ll\u0259rinin h\u0259l\u0259 2003-c\u00fc ild\u0259n m\u00fc\u0259yy\u0259n edil\u0259n B\u00f6y\u00fck Strategiyan\u0131n h\u0259d\u0259fi olmas\u0131n\u0131 dem\u0259y\u0259 tam \u0259sas verir. Bu g\u00fcnl\u0259r xalq\u0131m\u0131z\u0131n ya\u015fad\u0131\u011f\u0131 Az\u0259rbaycan m\u00f6c\u00fcz\u0259sinin, q\u0259l\u0259b\u0259 modelinin t\u0259m\u0259lind\u0259 xalq\u0131n etimad\u0131ndan g\u00fcc alan lider \u015f\u0259xsiyy\u0259tin ali r\u0259hb\u0259rliy\u0259 g\u0259ldiyi ilk vaxtdan- bu g\u00fcnl\u0259r\u0259 v\u0259 qar\u015f\u0131dak\u0131 perspektivl\u0259r\u0259 h\u0259d\u0259fl\u0259nmi\u015f strateji t\u0259f\u0259kk\u00fcr\u00fc dayan\u0131r.<\/p>\n \u201cYadda\u015f siyas\u0259ti: q\u0259l\u0259b\u0259 yadda\u015f\u0131n\u0131n formala\u015fmas\u0131n\u0131n elmi-n\u0259z\u0259ri \u0259saslar\u0131\u201d <\/strong>b\u00f6lm\u0259sind\u0259 Sosial T\u0259dqiqatlar M\u0259rk\u0259zi \u0130dar\u0259 Hey\u0259tinin \u00fczv\u00fc, f\u0259ls\u0259f\u0259 elml\u0259ri doktoru, professor Tahir\u0259 Allahyarovan\u0131n <\/strong>\u201cTarix siyas\u0259ti v\u0259 yadda\u015f siyas\u0259ti: d\u00fcnya t\u0259cr\u00fcb\u0259si v\u0259 Az\u0259rbaycanda m\u0259s\u0259l\u0259y\u0259 konseptual bax\u0131\u015f\u201d<\/em> adl\u0131 m\u0259qal\u0259si yer al\u0131r. M\u0259qal\u0259d\u0259 d\u00fcnya \u00f6lk\u0259l\u0259rind\u0259 m\u00f6vcud olan tarix v\u0259 yadda\u015f siyas\u0259ti sah\u0259sind\u0259 t\u0259cr\u00fcb\u0259 v\u0259 bu sah\u0259d\u0259ki f\u0259aliyy\u0259tl\u0259r – AB\u015e, Fransa, Almaniya, Rusiya, Pol\u015fa, Ukrayna, \u0130srail, Avropa Birliyi v\u0259 s. n\u00fcmun\u0259sind\u0259 ara\u015fd\u0131r\u0131l\u0131r. Az\u0259rbaycanda bu sah\u0259nin h\u0259l\u0259lik \u00f6yr\u0259nilm\u0259m\u0259si, beyn\u0259lxlaq t\u0259cr\u00fcb\u0259 il\u0259 m\u00fcqayis\u0259si v\u0259 g\u00f6r\u00fcl\u0259c\u0259k i\u015fl\u0259rin s\u0259ciyy\u0259l\u0259ndirilm\u0259sin\u0259 \u00e7al\u0131\u015f\u0131l\u0131r. Qeyd olunur ki, 2021-ci il d\u00f6vl\u0259t\u00e7ilik tariximizd\u0259 ilk d\u0259f\u0259 \u0259lam\u0259tdar tarixi g\u00fcnl\u0259r adlanan m\u00f6ht\u0259\u015f\u0259m hadis\u0259l\u0259r – V\u0259t\u0259n m\u00fcharib\u0259sind\u0259 Z\u0259f\u0259r tarixinin 1-ci v\u0259 m\u00fcst\u0259qilliyin b\u0259rpas\u0131n\u0131n 30-cu ild\u00f6n\u00fcml\u0259ri i\u015far\u0259si alt\u0131nda ke\u00e7\u0259c\u0259k. Bu m\u00f6ht\u0259\u015f\u0259m t\u0259qviml\u0259r d\u00fcnyada \u201ctarix v\u0259 yadda\u015f siyas\u0259ti\u201d adlanan hadis\u0259l\u0259r bax\u0131m\u0131ndan olduqca b\u00f6y\u00fck \u0259h\u0259miyy\u0259t\u0259 malikdir. \u00c7oxsayl\u0131 d\u00fcnya \u00f6lk\u0259l\u0259ri qeyd edil\u0259c\u0259k bel\u0259 hadis\u0259l\u0259rin milli yadda\u015fa yaz\u0131lmas\u0131n\u0131n d\u00f6vl\u0259t siyas\u0259tin\u0259, tarixi \u0259n\u0259n\u0259sin\u0259, konkret konsepsiyas\u0131na, ger\u00e7\u0259k m\u0259qs\u0259dl\u0259r\u0259 v\u0259 onun realla\u015fmas\u0131n\u0131n mexanizml\u0259rin\u0259 s\u0259lahiyy\u0259tli olan institutlara malikdir. Bununla m\u00fcqayis\u0259d\u0259 \u00f6lk\u0259mizd\u0259 tarix v\u0259 yadda\u015f siyas\u0259ti n\u0259inki ziyal\u0131lar\u0131m\u0131z\u0131n t\u0259dqiqatlar\u0131nda, kollektiv yadda\u015fla ba\u011fl\u0131 istisna say\u0131lacaq ara\u015fd\u0131rmalar n\u0259z\u0259r\u0259 al\u0131nmazsa, h\u0259tta elmi leksikonumuzda bel\u0259 h\u0259l\u0259lik diqq\u0259t c\u0259lb etm\u0259yib, t\u0259hlil edilm\u0259yib. D\u00fcnya \u00f6lk\u0259l\u0259rind\u0259 \u201ctarix siyas\u0259ti v\u0259 yadda\u015f siyas\u0259ti\u201d adlanan f\u0259aliyy\u0259tin h\u0259yata ke\u00e7irilm\u0259sin\u0259 s\u0259lahiyy\u0259tli olan r\u0259smi institusionalla\u015fm\u0131\u015f strukturlar h\u0259l\u0259lik formala\u015fmay\u0131b.<\/p>\n \u201cSosial elml\u0259rin aktual probleml\u0259ri\u201d <\/strong>b\u00f6lm\u0259sind\u0259 m\u00fcxt\u0259lif m\u00f6vzularda bir ne\u00e7\u0259 m\u0259qal\u0259 yer al\u0131r. \u0130zmir Katip \u00c7\u0259l\u0259bi Universitetinin Sosial v\u0259 ictimai elml\u0259r fak\u00fclt\u0259sinin <\/strong>F\u0259ls\u0259f\u0259 b\u00f6l\u00fcm\u00fcn\u00fcn r\u0259hb\u0259ri professor Y\u0131ld\u0131z Karag\u00f6z Yek\u0259 <\/strong>v\u0259 Sivas C\u00fcmhuriyy\u0259t Universiteti \u018fd\u0259biyyat fak\u00fclt\u0259sinin F\u0259ls\u0259f\u0259 b\u00f6l\u00fcm\u00fcn\u00fcn \u0259m\u0259kda\u015f\u0131 Muamm\u0259r Aktay\u0131n <\/strong>\u201c<\/em>Yeni d\u00fcnya nizam\u0131 v\u0259 Uoltzerin \u0259dal\u0259t anlay\u0131\u015f\u0131n\u0131 yenid\u0259n d\u00fc\u015f\u00fcnm\u0259k\u201d <\/em>adl\u0131 m\u0259qal\u0259sind\u0259 (ingilis dilind\u0259)<\/em> Valzerin \u0259dal\u0259t anlay\u0131\u015f\u0131na v\u0259 \u00e7a\u011fda\u015f f\u0259ls\u0259f\u0259d\u0259 hakimiyy\u0259t m\u00fcnasib\u0259tl\u0259ri kontekstind\u0259 ortaya \u00e7\u0131xan yeni d\u00fcnya nizam\u0131nda \u0259dal\u0259t anlay\u0131\u015f\u0131na dair t\u0259nqidi m\u00fcnasib\u0259t\u0259, kompleks b\u0259rab\u0259rlik n\u0259z\u0259riyy\u0259sin\u0259 n\u0259z\u0259r sal\u0131n\u0131r. Qeyd olunur ki, M.Valzerin\u201c\u0259dal\u0259t\u201d anlay\u0131\u015f\u0131 ilk n\u00f6vb\u0259d\u0259 \u201c\u018fdal\u0259tli bir c\u0259miyy\u0259tin n\u0259d\u0259n ibar\u0259t oldu\u011fu?\u201d sual\u0131na cavab verm\u0259kl\u0259 ara\u015fd\u0131r\u0131la bil\u0259r. \u201c\u018fdal\u0259t\u201d anlay\u0131\u015f\u0131n\u0131n ba\u015flan\u011f\u0131c n\u00f6qt\u0259si m\u00fcc\u0259rr\u0259d insan konsepsiyas\u0131na \u0259saslanan \u0259dal\u0259tli b\u00f6l\u00fc\u015fm\u0259 n\u0259z\u0259riyy\u0259sinin, idealist d\u0259lill\u0259rin v\u0259 filosoflar\u0131n t\u0259nqididir. Onun fikrinc\u0259, \u0259dal\u0259tli bir c\u0259miyy\u0259tin t\u0259m\u0259ll\u0259ri utopik \u015f\u0259kild\u0259 deyil, \u00fcmumi h\u0259yat\u0131n v\u0259 m\u0259qs\u0259dy\u00f6nl\u00fc bir plan\u0131n \u0259ks etdirdiyi d\u0259y\u0259rl\u0259r \u00e7\u0259r\u00e7iv\u0259sind\u0259 ba\u015fa d\u00fc\u015f\u00fcl\u0259 bil\u0259r.<\/p>\n Mirz\u0259 Ulu\u011fb\u0259y ad\u0131na \u00d6zb\u0259kistan Milli Universitetinin<\/strong> F\u0259ls\u0259f\u0259 v\u0259 m\u0259d\u0259niyy\u0259tin \u0259saslar\u0131 kafedras\u0131n\u0131n m\u00fcdiri, f\u0259ls\u0259f\u0259 elml\u0259ri doktoru, professor Nigina \u015eermuhamm\u0259dova, <\/strong>h\u0259min universitetinin \u0259m\u0259kda\u015flar\u0131 Asal Babayeva v\u0259 Cavlonbek Kodirovun <\/strong>h\u0259m\u00fc\u0259llifi olduqlar\u0131 \u201c<\/em>D\u00fcnyan\u0131n dini m\u0259nz\u0259r\u0259sind\u0259 \u00fcmumi v\u0259 x\u00fcsusi\u201d<\/em> adl\u0131 m\u0259qal\u0259d\u0259 (ingilis dilind\u0259)<\/em> buddizm, xristianl\u0131q v\u0259 islam d\u00fcnyag\u00f6r\u00fc\u015fl\u0259rinin b\u0259zi aspektl\u0259ri \u00fcmumi, ayr\u0131 v\u0259 x\u00fcsusi f\u0259ls\u0259fi kateqoriyalar prizmas\u0131ndan t\u0259hlil edilir. \u018fn q\u0259dim d\u00fcnyag\u00f6r\u00fc\u015f\u00fc formalar\u0131 v\u0259 d\u00fcnya haqq\u0131nda elmi fikirl\u0259rin ba\u015flan\u011f\u0131c m\u0259nb\u0259l\u0259ri d\u00fcnyan\u0131n mifoloji, dini v\u0259 f\u0259ls\u0259fi m\u0259nz\u0259r\u0259l\u0259ridir ki, bunlar\u0131n h\u0259r biri insan sivilizasiyas\u0131n\u0131n formala\u015fmas\u0131nda v\u0259 inki\u015faf\u0131nda son d\u0259r\u0259c\u0259 vacib rol oynay\u0131b.<\/p>\n M.V.Lomonosov ad\u0131na Moskva D\u00f6vl\u0259t Universiteti Kommunikativ sisteml\u0259rin sosiologiyas\u0131 kafedras\u0131n\u0131n<\/strong> m\u00fcdiri, sosiologiya elml\u0259ri doktoru, professor \u00a0A\u011famal\u0131 M\u0259mm\u0259dov v\u0259 <\/strong>Rusiya Elml\u0259r Akademiyas\u0131 F\u0259ls\u0259f\u0259 C\u0259miyy\u0259tinin “M\u0259d\u0259niyy\u0259tl\u0259rin dialoqu: f\u0259ls\u0259f\u0259 v\u0259 d\u00fcnyag\u00f6r\u00fc\u015f probleml\u0259ri” t\u0259dqiqat qrupunun r\u0259hb\u0259ri, f\u0259ls\u0259f\u0259 doktoru Ariz G\u00f6z\u0259lovun \u201c<\/em><\/strong>\u015e\u0259xsiyy\u0259tin virtual m\u00fcst\u0259vid\u0259 rekonstruksiyas\u0131: sosial-f\u0259ls\u0259fi t\u0259hlil\u201d<\/em> adl\u0131 m\u0259qal\u0259sind\u0259 (rus dilind\u0259)<\/em> \u015f\u0259xsiyy\u0259tin virtual sosial m\u00fcst\u0259vid\u0259 \u00f6z\u00fcn\u00fcidentifikasiya v\u0259 t\u0259qdimetm\u0259 problemi ara\u015fd\u0131r\u0131l\u0131r. \u0130nformasiya inqilab\u0131 kontekstind\u0259 aktual olan virtual \u015f\u0259xsiyy\u0259t fenomeni t\u0259f\u0259rr\u00fcatl\u0131 \u015f\u0259kild\u0259 t\u0259svir olunur, ona xas x\u00fcsusiyy\u0259tl\u0259r n\u0259z\u0259rd\u0259n ke\u00e7irilir. Total informasiyala\u015fd\u0131rma v\u0259 r\u0259q\u0259msalla\u015fma n\u0259tic\u0259sind\u0259 yaranan yeni m\u00fchitd\u0259 yeni kimlik-identiklik axtar\u0131\u015f\u0131n\u0131 ara\u015fd\u0131rma\u011f\u0131 z\u0259ruri edir.<\/p>\n Bak\u0131 D\u00f6vl\u0259t Universitetinin Sosiologiya kafedras\u0131n\u0131n m\u00fcdiri, professor R\u0259fail H\u0259s\u0259novun <\/strong>\u201c<\/em>Postsovet Az\u0259rbaycanda c\u0259miyy\u0259tin sosial strukturunda orta sinif\u201d<\/em> adl\u0131 m\u0259qal\u0259si (rus dilind\u0259)<\/em> Az\u0259rbaycanda orta sinfin n\u0259z\u0259ri probleml\u0259rinin \u00f6yr\u0259nilm\u0259sin\u0259 v\u0259 onun formala\u015fmas\u0131na h\u0259sr edilmi\u015fdir. 2008-ci ild\u0259 ba\u015flayan qlobal maliyy\u0259 b\u00f6hran\u0131 h\u0259m xaricd\u0259, h\u0259m d\u0259 Az\u0259rbaycanda orta t\u0259b\u0259q\u0259nin formala\u015fmas\u0131 v\u0259 inki\u015faf\u0131 \u00fc\u00e7\u00fcn c\u0259miyy\u0259tin b\u00fct\u00fcn sosial strukturu \u00fc\u00e7\u00fcn ciddi bir s\u0131naq oldu. Yax\u0131n g\u0259l\u0259c\u0259kd\u0259 orta sinif qlobal iqtisadiyyatda h\u0259lledici rol oynayacaqd\u0131r. Az\u0259rbaycanda orta t\u0259b\u0259q\u0259, bir t\u0259r\u0259fd\u0259n, k\u00f6hn\u0259 sovet orta t\u0259b\u0259q\u0259l\u0259rind\u0259n miras qalm\u0131\u015f \u201ct\u0259sirsiz orta k\u00fctl\u0259\u201dnin \u0259sas\u0131, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 yeni m\u00fcnasib\u0259tl\u0259rin, qurumlar\u0131n v\u0259 normalar\u0131n formala\u015fmas\u0131 \u00fc\u00e7\u00fcn vasit\u0259 kimi g\u00f6r\u00fcn\u00fcr.<\/p>\n Buradan iki orta sinif – k\u00f6hn\u0259 (sovet orta t\u0259b\u0259q\u0259l\u0259ri) v\u0259 yeni (q\u0259rb \u00fcslubunda proto-sinif) orta sinifl\u0259r ideyas\u0131 ortaya \u00e7\u0131x\u0131r. Sosial statuslar\u0131n formala\u015fmas\u0131nda m\u00fcxt\u0259lif m\u0259nb\u0259l\u0259rin m\u00fcqayis\u0259li \u0259h\u0259miyy\u0259ti Az\u0259rbaycanda xeyli d\u0259yi\u015fmi\u015fdir. Sovet d\u00f6vr\u00fcnd\u0259 iqtisadiyyat\u0131n v\u0259 c\u0259miyy\u0259tin idar\u0259 edilm\u0259sind\u0259ki yerl\u0259 \u0259laq\u0259li inzibati v\u0259 r\u0259smi m\u0259nb\u0259l\u0259r statuslar\u0131n formala\u015fmas\u0131nda h\u0259lledici rol oynay\u0131rd\u0131sa, indi bunlar iqtisadi m\u0259nb\u0259l\u0259r t\u0259r\u0259find\u0259n n\u0259z\u0259r\u0259\u00e7arpacaq d\u0259r\u0259c\u0259d\u0259 k\u0259nara at\u0131lm\u0131\u015fd\u0131r.<\/p>\n AMEA Elm Tarixi \u0130nstitutunun apar\u0131c\u0131 elmi i\u015f\u00e7isi, sosiologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259 doktoru,<\/strong> dosent S\u0259ad\u0259t M\u0259mm\u0259dovan\u0131n <\/strong>\u201c<\/em>M\u00fcasir d\u00f6vrd\u0259 sosial d\u00f6vl\u0259t v\u0259 sosial y\u00f6n\u00fcml\u00fc bazar iqtisadiyyat\u0131n\u0131n inki\u015faf perspektivl\u0259ri\u201d<\/em> m\u0259qal\u0259sind\u0259 qeyd edilir ki, modern \u00f6lk\u0259l\u0259rd\u0259 sosial bazar iqtisadiyyat\u0131n\u0131n t\u0259r\u0259qqisi sosial siyas\u0259tin ilkin m\u0259ram\u0131d\u0131r. Sosial bazar iqtisadiyyat\u0131 insanlar\u0131n t\u0259l\u0259b v\u0259 ist\u0259kl\u0259rini n\u0259z\u0259r\u0259 alan v\u0259 bilavasit\u0259 bu t\u0259l\u0259b v\u0259 ist\u0259kl\u0259rin t\u0259min edilm\u0259si \u00fcz\u0259rind\u0259 qurulan t\u0259s\u0259rr\u00fcfat formas\u0131d\u0131r.<\/p>\n Az\u0259rbaycanda ba\u015f ver\u0259n innovasion iqtisadi prosesl\u0259r yerli iqtisadiyyat\u0131n yenid\u0259n qurulmas\u0131, idar\u0259 olunmas\u0131 v\u0259 inki\u015faf\u0131 \u00fc\u00e7\u00fcn \u0259sas olmu\u015fdur. Son onillikl\u0259rd\u0259 bazar iqtisadiyyat\u0131n\u0131n inki\u015faf\u0131 Az\u0259rbaycan d\u00f6vl\u0259tinin \u0259sas m\u0259qs\u0259din\u0259 \u00e7evrilmi\u015f v\u0259 \u00f6lk\u0259mizin Konstitusiyas\u0131nda h\u00fcquqi status alm\u0131\u015fd\u0131r. Az\u0259rbaycan d\u00f6vl\u0259tinin “sosial y\u00f6n\u00fcml\u00fc bazar iqtisadiyyat\u0131” modeli Q\u0259rb \u00f6lk\u0259l\u0259rinin iqtisadi \u0259n\u0259n\u0259l\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirir.<\/p>\n Bak\u0131 D\u00f6vl\u0259t Universitetinin Sosial i\u015f kafedras\u0131n\u0131n m\u00fcdiri, sosiologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259<\/strong> doktoru,<\/strong> dosent \u00dczeyir \u015e\u0259fiyevin <\/strong>\u201cKoronavirus (COVID-19) pandemiyas\u0131 d\u00f6vr\u00fcnd\u0259 Az\u0259rbaycan d\u00f6vl\u0259tinin sosial siyas\u0259ti\u201d <\/em>m\u0259qal\u0259sind\u0259 yeni n\u00f6v koronavirus pandemiyas\u0131 d\u00f6vr\u00fcnd\u0259 Az\u0259rbaycan d\u00f6vl\u0259tinin sosial t\u0259hl\u00fck\u0259sizlik t\u0259dbirl\u0259ri, d\u00f6vl\u0259tin sosial siyas\u0259ti, probleml\u0259rl\u0259 m\u00fcbariz\u0259d\u0259 \u0259ld\u0259 edil\u0259n u\u011furlar v\u0259 qar\u015f\u0131da duran v\u0259zif\u0259l\u0259r sosioloji ara\u015fd\u0131rma predmetini t\u0259\u015fkil edir. M\u0259qal\u0259d\u0259 pandemiya il\u0259 ba\u011fl\u0131 qlobal v\u0259ziyy\u0259t, Az\u0259rbaycandak\u0131 durum, g\u00f6r\u00fcl\u0259n t\u0259dbirl\u0259r m\u00fcqayis\u0259li t\u0259hlil edilmi\u015f, problemin yaranma v\u0259 inki\u015faf dinamikas\u0131, eyni zamanda onun yay\u0131lmamas\u0131 il\u0259 ba\u011fl\u0131 preventiv t\u0259dbirl\u0259rd\u0259n geni\u015f b\u0259hs edilmi\u015fdir. H\u0259m\u00e7inin pandemiya il\u0259 m\u00fcbariz\u0259d\u0259 Az\u0259rbaycan\u0131n u\u011fur hekay\u0259sinin f\u0259ls\u0259f\u0259si a\u00e7\u0131lm\u0131\u015f, d\u00f6vl\u0259timizin v\u0259t\u0259nda\u015flara v\u0259 d\u00fcnya s\u0259hiyy\u0259sin\u0259 verdiyi t\u00f6hf\u0259l\u0259r t\u0259hlil edilmi\u015fdir. Bununla yana\u015f\u0131, m\u0259qal\u0259d\u0259 pandemiyan\u0131n qlobal m\u00fcst\u0259vid\u0259, el\u0259c\u0259 d\u0259 Az\u0259rbaycanda yaratd\u0131\u011f\u0131 f\u0259sadlar, yaranm\u0131\u015f yeni reall\u0131qlar v\u0259 qar\u015f\u0131da duran v\u0259zif\u0259l\u0259r bar\u0259d\u0259 m\u00fclahiz\u0259l\u0259r ir\u0259li s\u00fcr\u00fclm\u00fc\u015fd\u00fcr.<\/p>\n AMEA H\u00fcquq v\u0259 \u0130nsan Haqlar\u0131 \u0130nstitutunun doktorant\u0131, <\/strong>Milli M\u0259clisin \u0130nsan h\u00fcquqlar\u0131 komit\u0259sinin eksperti Lal\u0259 \u018fkb\u0259rovan\u0131n <\/strong>\u201cNifr\u0259t nitqi – h\u00fcquqi, siyasi, m\u0259d\u0259ni aspektl\u0259ri. H\u00fcquqi t\u0259nziml\u0259nm\u0259si il\u0259 ba\u011fl\u0131 d\u00fcnya t\u0259cr\u00fcb\u0259si\u201d<\/em> adl\u0131 m\u0259qal\u0259sind\u0259 qeyd olunur ki, son ill\u0259rd\u0259 qanuni v\u0259 siyasi leksikona daxil olan nifr\u0259t nitqi v\u0259 nifr\u0259t cinay\u0259tl\u0259ri insan haqlar\u0131n\u0131, insan l\u0259yaq\u0259tini v\u0259 b\u0259rab\u0259rliyini t\u0259hdid edir, sosial qruplar aras\u0131ndak\u0131 g\u0259rginliyi art\u0131r\u0131r, ictimai asayi\u015fi pozur v\u0259 dinc yana\u015f\u0131 ya\u015fama\u011f\u0131 t\u0259hl\u00fck\u0259 alt\u0131na al\u0131r. M\u00fcxt\u0259lif \u00f6lk\u0259l\u0259rd\u0259 bu sah\u0259d\u0259 m\u00fcvafiq profilaktik v\u0259 cavab t\u0259dbirl\u0259rinin olmamas\u0131 \u00fcmumb\u0259\u015f\u0259ri d\u0259y\u0259rl\u0259r\u0259 x\u0259l\u0259l g\u0259tirir. Son ill\u0259r nifr\u0259t nitqi il\u0259 ba\u011fl\u0131 t\u0259dqiqatlar nisb\u0259t\u0259n geni\u015f yay\u0131l\u0131b v\u0259 bir \u00e7ox elm sah\u0259l\u0259ri, o c\u00fcml\u0259d\u0259n h\u00fcquq, politologiya, dil\u00e7ilik, m\u0259d\u0259niyy\u0259t\u015f\u00fcnasl\u0131q, mediologiya v\u0259 s. problemin radikal t\u0259r\u0259fl\u0259rini \u00f6yr\u0259nir. Lakin buna baxmayaraq, nifr\u0259t nitqinin elmi termin kimi dol\u011fun t\u0259rifi formala\u015fd\u0131r\u0131lmam\u0131\u015fd\u0131r.<\/p>\n M\u0259qal\u0259d\u0259 sosial mediada v\u0259 COVID-19 pandemiyas\u0131 d\u00f6vr\u00fcnd\u0259 nifr\u0259t nitqinin artmas\u0131 t\u0259hlil edilmi\u015fdir. D\u00fcnyadak\u0131 “nifr\u0259t h\u00fcququ” t\u0259cr\u00fcb\u0259si n\u0259z\u0259rd\u0259n ke\u00e7irildiyi zaman ifad\u0259 azadl\u0131\u011f\u0131 il\u0259 nifr\u0259t nitqind\u0259ki m\u0259hdudiyy\u0259tl\u0259r aras\u0131ndak\u0131 paradoks v\u0259 ziddiyy\u0259tl\u0259rin bu sah\u0259d\u0259 m\u00fcsb\u0259t n\u0259tic\u0259l\u0259rin \u0259ld\u0259 olunmas\u0131na mane oldu\u011fu qeyd olunur. Sonda nifr\u0259t nitqi il\u0259 m\u00fcbariz\u0259 \u00fc\u00e7\u00fcn m\u00f6vcud standartlar\u0131 t\u0259kmill\u0259\u015fdirm\u0259k v\u0259 nifr\u0259t cinay\u0259tl\u0259rin\u0259 qar\u015f\u0131 t\u0259dbir g\u00f6rm\u0259k \u00fc\u00e7\u00fcn qanuni m\u00fcdd\u0259alara ehtiyac oldu\u011fu vur\u011fulan\u0131r.<\/p>\n \u00a0\u201c\u0130ctimai r\u0259y. Sosioloji sor\u011fular\u201d <\/strong>b\u00f6lm\u0259sind\u0259 Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin<\/strong> ba\u015f m\u0259sl\u0259h\u0259t\u00e7isi \u0130nqilab \u015eahbazovun <\/strong>\u201cKeyfiyy\u0259t \u0259sasl\u0131 t\u0259dqiqat: g\u0259ncl\u0259rin soyuq silah g\u0259zdirm\u0259sinin motivl\u0259ri ekspertl\u0259rin n\u0259z\u0259rind\u0259: 27 n\u0259f\u0259r m\u00fct\u0259x\u0259ssisl\u0259 d\u0259rinl\u0259\u015fdirilmi\u015f m\u00fcsahib\u0259\u201d<\/em> m\u0259qal\u0259sind\u0259 (ingilis dilind\u0259)<\/em> qeyd olunur ki, g\u0259ncl\u0259rin soyuq silah g\u0259zdirm\u0259si bir s\u0131ra \u00f6lk\u0259l\u0259rd\u0259 sosial problem\u0259 \u00e7evrilmi\u015fdir. Lakin bu davran\u0131\u015f\u0131n motivl\u0259ri bar\u0259d\u0259 ara\u015fd\u0131rmalar\u0131n say\u0131 m\u0259hduddur. Bu t\u0259dqiqatda Az\u0259rbaycanda psixoloq, kriminoloq v\u0259 sosioloqlarla (n=27) apar\u0131lan d\u0259rinl\u0259\u015fdirilmi\u015f m\u00fcsahib\u0259l\u0259r vasit\u0259sil\u0259 g\u0259ncl\u0259rin soyuq silah g\u0259zdirm\u0259sinin s\u0259b\u0259bl\u0259rinin \u00f6yr\u0259nilm\u0259sin\u0259 \u00e7al\u0131\u015f\u0131l\u0131r. M\u00fcsahib\u0259l\u0259r\u0259 \u0259sas\u0259n, Az\u0259rbaycanda o\u011flanlar\u0131n soyuq silaha meyil etm\u0259sinin s\u0259b\u0259bl\u0259ri bir-biri il\u0259 \u0259laq\u0259li olan amill\u0259rdir. M\u0259nfi ata rol modeli o\u011flanlar\u0131n ki\u00e7ik ya\u015flar\u0131nda normal sosialla\u015fmas\u0131na m\u0259nfi t\u0259sir g\u00f6st\u0259rir, b\u0259zi hallarda is\u0259 cinay\u0259tkar ke\u00e7mi\u015f\u0259 malik atalar \u00f6vladlar\u0131n\u0131 b\u0131\u00e7aq g\u0259zdirm\u0259y\u0259 h\u0259v\u0259sl\u0259ndirir. Bel\u0259 m\u00fchitd\u0259 b\u00f6y\u00fcy\u0259n \u00f6vlad\u0131n sosialla\u015fmas\u0131 evd\u0259n k\u0259narda \u2013 bir \u00e7ox hallarda deviant davran\u0131\u015flar\u0131n normaya \u00e7evrildiyi h\u0259mya\u015f\u0131d m\u00fchitl\u0259rind\u0259 realla\u015f\u0131r. \u018flav\u0259 olaraq, h\u0259min o\u011flanlar aras\u0131nda Az\u0259rbaycanda b\u0259zi dair\u0259l\u0259rd\u0259 populyar olan qanuni o\u011frular\u0131 idolla\u015fd\u0131rmaq h\u0259v\u0259si d\u0259 g\u0259ncl\u0259r\u0259 g\u00fcc hissi ver\u0259n soyuq silaha meyillilik yarad\u0131r.<\/p>\n \u201cAz\u0259rbaycanda miqrasiya, demoqrafiya v\u0259 ail\u0259 siyas\u0259ti\u201d <\/strong>b\u00f6lm\u0259sind\u0259 STM-nin<\/strong> ba\u015f m\u0259sl\u0259h\u0259t\u00e7isi Elnar\u0259 Q\u0259ribovanin <\/strong>\u201cAz\u0259rbaycanda urbanizasiya v\u0259 daxili miqrasiya prosesinin k\u0259si\u015fm\u0259sinin sosial v\u0259 demoqrafik m\u0259nz\u0259r\u0259si\u201d<\/em>\u00a0 m\u0259qal\u0259sind\u0259 qeyd olunur ki, miqrasiya b\u0259\u015f\u0259r tarixind\u0259 ba\u015f ver\u0259n, olduqca vacib sosial n\u0259tic\u0259 v\u0259 d\u0259yi\u015fiklikl\u0259ri \u015f\u0259rtl\u0259ndir\u0259n prosesl\u0259rd\u0259ndir. \u0130nsanlar m\u00fcxt\u0259lif s\u0259b\u0259bl\u0259rd\u0259n ya\u015fad\u0131qlar\u0131 yerl\u0259rd\u0259n k\u00f6\u00e7 etm\u0259k m\u0259cburiyy\u0259tind\u0259 qal\u0131rlar. X\u00fcsusil\u0259d\u0259 son iki \u0259srd\u0259 elmi-texniki inqilab v\u0259 qloballa\u015fma prosesl\u0259rinin s\u00fcr\u0259tli inki\u015faf\u0131 miqrasiyan\u0131n tempin\u0259 v\u0259 s\u0259viyy\u0259sin\u0259 birba\u015fa v\u0259 ya dolay\u0131 yolla b\u00f6y\u00fck t\u0259sir g\u00f6st\u0259rmi\u015fdir. Miqrasiya m\u00fcr\u0259kk\u0259b mahiyy\u0259tli bir hadis\u0259dir. B\u00f6y\u00fck \u015f\u0259h\u0259rl\u0259rin formala\u015fmas\u0131, urbanizasiya n\u0259tic\u0259sind\u0259 meqapolisl\u0259rin yaranmas\u0131 bu prosesi daha da m\u00fcr\u0259kk\u0259bl\u0259\u015fdirir. Miqrasiya \u00e7ox\u015fax\u0259li sosial-iqtisadi, ekoloji, geosiyasi v\u0259 etnosiyasi aspektl\u0259rd\u0259 yeni probleml\u0259rin ortaya \u00e7\u0131xmas\u0131n\u0131 \u015f\u0259rtl\u0259ndirir. Bir \u00e7ox hallarda \u015f\u0259h\u0259rl\u0259r\u0259 istiqam\u0259tl\u0259n\u0259n, k\u00fctl\u0259vi ax\u0131n \u015f\u0259klini alan k\u00f6\u00e7\/miqrasiya prosesl\u0259ri \u015f\u0259h\u0259rin \u0259traf m\u00fchitini, t\u0259bii land\u015faft\u0131n\u0131 k\u00f6k\u00fcnd\u0259n d\u0259yi\u015fdirir, \u0259n\u0259n\u0259vi ah\u0259ngi pozur. M\u00fcasir qloballa\u015fan d\u00fcnyada Az\u0259rbaycanda miqrasiyan\u0131n yaranma meyill\u0259rinin t\u0259dqiqin\u0259, respublikada iqtisadi v\u0259 qeyri-b\u0259rab\u0259r miqrasiyan\u0131n qar\u015f\u0131l\u0131ql\u0131 \u0259laq\u0259l\u0259rinin m\u00fc\u0259yy\u0259n edilm\u0259sin\u0259, onun \u00f6lk\u0259nin sosial-iqtisadi inki\u015faf\u0131na v\u0259 demoqrafik v\u0259ziyy\u0259tin\u0259 t\u0259sirinin qiym\u0259tl\u0259ndirilm\u0259sin\u0259 \u00e7ox ciddi t\u0259l\u0259bat yaranm\u0131\u015fd\u0131r.<\/p>\n STM-nin <\/strong>ba\u015f m\u0259sl\u0259h\u0259t\u00e7i Humay Axundzad\u0259nin <\/strong>\u201cAz\u0259rbaycanda ail\u0259 qay\u011f\u0131s\u0131 rejiminin t\u0259tbiqinin n\u0259z\u0259ri \u0259saslar\u0131\u201d<\/em> m\u0259qal\u0259sind\u0259 \u00f6lk\u0259mizd\u0259 ail\u0259 qay\u011f\u0131s\u0131 rejimi m\u00fcasir qay\u011f\u0131 konsepsiyalar\u0131n\u0131 t\u0259tbiq etm\u0259kl\u0259 makro- v\u0259 mikros\u0259viyy\u0259l\u0259rd\u0259 ilk d\u0259f\u0259 olaraq t\u0259hlil edilir. C.Lyuisin sosial qay\u011f\u0131 konsepsiyas\u0131 qay\u011f\u0131 rejiml\u0259rinin \u00fcmumi b\u00f6lg\u00fcs\u00fcn\u0259 istinad kimi verilir. A.Hoh\u015fildin qay\u011f\u0131 ideal\u0131 v\u0259 modell\u0259ri, J.\u00c7ernovan\u0131n qay\u011f\u0131 rejiml\u0259rinin elementl\u0259ri s\u00f6z\u00fcged\u0259n anlay\u0131\u015f\u0131n formala\u015fmas\u0131nda d\u0259y\u0259rl\u0259r sisteminin rolunu g\u00f6st\u0259rir. B.Pfau-Effingerin \u201crifah m\u0259d\u0259niyy\u0259ti\u201d konsepsiyas\u0131, S.Leytnerin familizm konsepsiyas\u0131 v\u0259 Q.Espinq-Andersenin rifah d\u00f6vl\u0259tl\u0259rinin t\u0259snifat\u0131, M. Kremerin yana\u015fmas\u0131 qay\u011f\u0131 rejiminin formala\u015fmas\u0131nda m\u0259d\u0259ni v\u0259 institusional amill\u0259ri ayd\u0131nla\u015fd\u0131rmaq \u00fc\u00e7\u00fcn ara\u015fd\u0131r\u0131l\u0131r. Qay\u011f\u0131 rejiminin mikros\u0259viyy\u0259d\u0259 t\u0259dqiqi \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tli olan daha iki konsepsiyaya – E.Svidlerin m\u0259d\u0259niyy\u0259t, el\u0259c\u0259 d\u0259 L.Berqson v\u0259 U. Robertsin ail\u0259 h\u0259mr\u0259yliyi konsepsiyalar\u0131na ayd\u0131nl\u0131q g\u0259tirilir. Bunun n\u0259tic\u0259sind\u0259 m\u00fc\u0259llif bel\u0259 q\u0259na\u0259t\u0259 g\u0259lir ki, Az\u0259rbaycan kontekstin\u0259 uy\u011fun konseptual bazan\u0131n i\u015fl\u0259nilm\u0259si yerli c\u0259h\u0259tl\u0259rin \u2013 sosial siyas\u0259t tarixi, m\u00f6vcud qanunvericilik bazas\u0131 v\u0259 m\u0259d\u0259ni x\u00fcsusiyy\u0259tl\u0259rin n\u0259z\u0259r\u0259 al\u0131nmas\u0131n\u0131 t\u0259l\u0259b edir.<\/p>\n \u201cPostmodern sosial n\u0259z\u0259riyy\u0259l\u0259r\u201d <\/strong>b\u00f6lm\u0259sind\u0259 STM-nin apar\u0131c\u0131 m\u0259sl\u0259h\u0259t\u00e7isi Elnur \u00c7iraqovun <\/strong>\u201cPostmodernizmd\u0259 publik sferaya dair n\u0259z\u0259ri bir d\u0259y\u0259rl\u0259ndirm\u0259\u201d <\/em>m\u0259qal\u0259sind\u0259 modern \u00e7a\u011fa aid bir anlay\u0131\u015f olan publik sferan\u0131n bu \u015f\u0259rtl\u0259r daxilind\u0259, y\u0259ni m\u00fcxt\u0259liflik\/identiklik t\u0259l\u0259bl\u0259ri perspektivind\u0259 yenid\u0259n qurulma imkanlar\u0131 g\u00fcn\u00fcm\u00fcz \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tli iki \u0259sas n\u0259z\u0259ri istiqam\u0259t \u00fczr\u0259 d\u0259y\u0259rl\u0259ndirilir. Bu n\u0259z\u0259ri yana\u015fmalar\u0131n postmodern d\u00f6vr\u00fcn \u00f6z\u00fcn\u0259m\u0259xsuslu\u011fu, ictimai-siyasi \u015f\u0259rtl\u0259ri v\u0259 t\u0259l\u0259bl\u0259ri bax\u0131m\u0131ndan m\u00fcmk\u00fcn olub-olmamas\u0131 m\u00fczakir\u0259 edilir. M\u0259qal\u0259d\u0259 m\u00fcxt\u0259liflik v\u0259 ya etnik, siyasi, dini, kultural identiklik t\u0259l\u0259bl\u0259ri b\u0259zi regionlarda n\u0259z\u0259r\u0259\u00e7arpan separatizm siyas\u0259tl\u0259rind\u0259n k\u00f6kl\u00fc \u015f\u0259kild\u0259 f\u0259rql\u0259nir v\u0259 inki\u015faf etmi\u015f liberal demokratiyalarda ortaya \u00e7\u0131xan yeni ictimai-siyasi h\u0259r\u0259katlar\u0131 n\u0259z\u0259rd\u0259 tutur.<\/p>\n STM-nin<\/strong> apar\u0131c\u0131 m\u0259sl\u0259h\u0259t\u00e7isi S\u00fcbhan Padarsoyun <\/strong>\u201cTexnokratiya v\u0259 onun sosial xarakteristikalar\u0131\u201d<\/em> m\u0259qal\u0259sind\u0259 qeyd olunur ki, bu g\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya he\u00e7 bir zaman olmad\u0131\u011f\u0131 q\u0259d\u0259r texnoloji t\u0259r\u0259qqinin h\u00f6kmranl\u0131\u011f\u0131 alt\u0131ndad\u0131r. Planetimiz \u00fcz\u0259rind\u0259 h\u0259yat\u0131 yenid\u0259n bir formaya salan texnoloji ovsunun t\u0259zah\u00fcrl\u0259rini h\u0259r bir sah\u0259d\u0259 g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. Biotexnologiya, nanotexnologiya, robotla\u015fma v\u0259 informasiya c\u0259miyy\u0259tinin inki\u015faf\u0131 insan\u0131n daxili d\u00fcnyas\u0131nda d\u0259rin transmutasiyaya s\u0259b\u0259b olub. Texno-elm epoxal ke\u00e7idi realla\u015fd\u0131r\u0131r. Biz informasiya \u0259sri, datala\u015fma v\u0259 biologiyan\u0131n s\u0259b\u0259b oldu\u011fu ikinci b\u00f6y\u00fck mutasiyan\u0131 ya\u015fay\u0131r\u0131q. Bel\u0259 bir inqilab ma\u015f\u0131n v\u0259 insan aras\u0131nda qar\u015f\u0131l\u0131ql\u0131 interaksiya il\u0259 birlikd\u0259 canl\u0131 varl\u0131qlar\u0131n s\u00fcni transformasiyas\u0131n\u0131 v\u0259 ma\u015f\u0131nlar\u0131n insanla\u015fd\u0131r\u0131lmas\u0131n\u0131 z\u0259ruri edir. Bu g\u00fcn texnologiya v\u0259 texnoloji t\u0259tbiqata tabe edil\u0259n elm \u00f6l\u00fcmc\u00fcl bir t\u0259hdid, spiritual eroziya al\u0259tin\u0259 \u00e7evrilib. Sa\u011flam c\u0259miyy\u0259td\u0259 texno-elmin do\u011furdu\u011fu m\u0259ntiqi n\u0259tic\u0259l\u0259r sad\u0259c\u0259 elm adamlar\u0131n\u0131n deyil, spiritual v\u0259 siyasi hakimiyy\u0259tin n\u0259zar\u0259tin\u0259 tabe edilm\u0259lidir. Antitexnokratik aristokratiya bu b\u00f6hran\u0131n h\u0259llind\u0259 yegan\u0259 vasit\u0259dir.<\/p>\n \u201cMeqapolis d\u00fcnya siyas\u0259tinin aktoru kimi\u201d <\/strong>b\u00f6lm\u0259sind\u0259 STM-nin<\/strong> ba\u015f m\u0259sl\u0259h\u0259t\u00e7isi \u0130lyas H\u00fcseynovun <\/strong>\u201cBak\u0131 \u00e7oxt\u0259r\u0259fli diplomatiyan\u0131n v\u0259 multilateralizmin m\u0259rk\u0259zi kimi\u201d m\u0259qal\u0259sind\u0259 Az\u0259rbaycan\u0131n h\u0259yata ke\u00e7irdiyi \u00e7oxt\u0259r\u0259fli diplomatiyaya n\u0259z\u0259r sal\u0131n\u0131r. \u018fsas\u0131 \u00dcmummilli lider Heyd\u0259r \u018fliyev t\u0259r\u0259find\u0259n qoyulan balansla\u015fd\u0131r\u0131lm\u0131\u015f v\u0259 \u00e7oxvektorlu siyas\u0259t bu g\u00fcn Prezident \u0130lham \u018fliyev t\u0259r\u0259find\u0259n u\u011furla h\u0259yata ke\u00e7irilir. Az\u0259rbaycan \u00f6z\u00fcn\u00fc \u00e7oxsayl\u0131 t\u0259hdidl\u0259rd\u0259n xeyli d\u0259r\u0259c\u0259d\u0259 qoruma\u011fa, \u00f6lk\u0259d\u0259 sabitliyi saxlama\u011fa v\u0259 d\u00fcnyan\u0131n bir s\u0131ra d\u00f6vl\u0259tl\u0259ri il\u0259 b\u0259rab\u0259rh\u00fcquqlu t\u0259r\u0259fda\u015fl\u0131q m\u00fcnasib\u0259tl\u0259ri qurma\u011fa m\u00fcv\u0259ff\u0259q olub. Beyn\u0259lxalq m\u00fcnasib\u0259tl\u0259r sistemind\u0259 Az\u0259rbaycan \u00f6z\u00fcn\u00fc etibarl\u0131 t\u0259r\u0259fda\u015f v\u0259 s\u0259rb\u0259st oyun\u00e7u kimi tan\u0131d\u0131b. Bu g\u00fcn d\u00fcnya siyas\u0259tind\u0259 h\u0259m regional, h\u0259m d\u0259 qlobal \u0259h\u0259miyy\u0259tli b\u00fct\u00fcn m\u0259s\u0259l\u0259l\u0259rin h\u0259llind\u0259 Az\u0259rbaycan\u0131n fikri il\u0259 hesabla\u015f\u0131rlar. \u00d6t\u0259n ill\u0259r \u0259rzind\u0259 Az\u0259rbaycan\u0131n xarici siyas\u0259tinin u\u011furlar\u0131 onun regionda v\u0259 b\u00fct\u00fcn d\u00fcnyada m\u00f6vqel\u0259rini m\u00f6hk\u0259ml\u0259tmi\u015fdir. Az\u0259rbaycan regional, qlobal t\u0259hl\u00fck\u0259sizliyin, h\u0259m\u00e7inin enerji t\u0259hl\u00fck\u0259sizliyinin t\u0259min olunmas\u0131nda etibarl\u0131 v\u0259 sabit t\u0259r\u0259fda\u015f kimi tan\u0131nm\u0131\u015fd\u0131r. Bunun n\u0259tic\u0259sind\u0259 Rusiya, AB\u015e, B\u00f6y\u00fck Britaniya, Fransa, \u00c7in kimi apar\u0131c\u0131 t\u0259r\u0259fda\u015flar Az\u0259rbaycan\u0131 d\u00f6vr\u00fcn \u00e7a\u011f\u0131r\u0131\u015flar\u0131na ciddi reaksiya ver\u0259n, Avropa il\u0259 Asiya aras\u0131nda kommunikasiya funksiyas\u0131n\u0131 yerin\u0259 yetir\u0259n, C\u0259nubi Qafqaz kimi m\u00fch\u00fcm arealda etibarl\u0131l\u0131q zola\u011f\u0131 yaradan f\u0259aliyy\u0259tqabiliyy\u0259tli subyekt kimi q\u0259bul edir.<\/p>\n